COMPARISON OF PANNYCHIS, PANICHIDA AND MATINS. PANNYCHIS PANICHIDA MATINS Blessing Blessing Blessing O Heavenly King

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1 Liturgical Theology 325 Sloan Rolando 1. THE CANON The canon itself is usually part of matins or sometimes great compline. Its location in the funeral and in the panichida gives the illusion that the underlying structure is matins. The Book of Needs, makes the following claim: the singing of the Panikhida, which is a translation from the Greek, signifying All-night Singing, that is, supplication fulfilled in the course of the whole night. Its composition is in imitation of Matins. 1 But the real underlying structure is the Constantinopolitan vigil, known as pannychis. This was a simple vigil service consisting of psalmody with congregational responses and prayers and was sung the night before feasts. The unique quality of the pannychis was that it had a hymnographic composition tacked on the end known as the Kontakion of the Feast. The current panichida, however, has many insertions that come from matins structure and is served similarly to matins. COMPARISON OF PANNYCHIS, PANICHIDA AND MATINS PANNYCHIS PANICHIDA MATINS Blessing Blessing Blessing O Heavenly King Trisagion prayers Trisagion Prayers Second Blessing Glory to God Lord, Open my Lips Hexapsalmos Ps. 90 Ps. 90 Great Litany Great Litany Alleluia and Troparia God is the Lord/Alleluia Psalmody Three antiphons and prayers with penitential refrains (Pss ) Psalmody Ps. 118 and Refrains Evlogitaria Litany for Departed Give Rest with the Just (Lent) and Troparia Psalmody Kathisma Psalms and Hymns Polyeleos (Ps )/Ps. 118 Evlogitaria Hypakoe Gradual Antiphons (Ps. 129) Prokeimenon Gospel Resurection Hymn/Stikhera of Feast 1 The Great Book of Needs: The Occasional Services, Vol. III, (South Caanan: St. Tikhon s Seminary Press, 1999) p

2 Ps. 50 Sung antiphonally Ps. 50 Ps. 50 Prayers with 12 KÚrie, lšhson Kanon and Kontakion Kanon, S idalen, Kontakion, Trisagion Prayers Troparia Litany Synapte with demands and prayer Prayer of Inclination Dismissal Dismissal Eternal Memory Kontakion of the Feast Magnificat Exapostilarion Praises (Pss ) Doxology and Trisagion Troparia Augmented Litany Litany of Supplication The kontakia came from Syrian use, which had a history of homiletic hymns. It was used as a replacement of the homily. It was a dramatic homily, a replacement for the theater. After iconoclasm (ninth century) it virtually disappeared. The original kontakia had 24 stanzas. 1. Each stanza is called a troparion with 3 to 13 lines. 2. There is a prelude (proo mion or koukoúlion) with a refrain common to each troparion ( fúmion). 3. The irmos and troparia were linked by an acrostic. All of the troparia had the same number of syllables and stresses as the irmos, which made a common melody possible. Later it was attached to the kanon. The kanon shares many of the same structures. 2. ROLE AND FORM The kanon is a set of reflective hymns with verse responses and doxologies. It has similar form to the kontakion (related to festal gospel). The kanon was based on the nine biblical canticles. It started with an irmos, which is its initial theme stanza. It also had a number of troparia. Each troparia was supposed to refer to the canticle. The canticles were associated with the following odes. ODE SCRIPTURAL TEXT 2 TITLE 1 Exodus 15:1-19, 21 The Song of Moses 2 Deuteronomy 32:1-43 Penitential Song of Moses (Only used in the Penitential Kanon of St. Andrew of Crete during first week in Great Lent and on Thursday morning of the fifth week of Great Lent) 3 I Samuel 2:1-10 Hannah s Prayer 4 Habakkuk 3:1-19 The Prayer of Habakkuk 5 Isaiah 26:9-19 Judah s Song of Victory 6 Jonah 2:1-19 Jonah s Psalm of Thanksgiving 7 Daniel 3:26-51a Azariah s Prayer in the Furnace 8 Daniel 3:51b-88 Song of the Three Hebrew Youths in the Furnace 2 Chart adapted from Johann von Gardner, Russian Church Singing: Orthodox Worship and Hymnography, Vol. I, Vladimir Morosan, trans. (Crestwood: SVS Press, 1980), p

3 9 Luke 1:46-55, Canticle of Mary (Magnificat) and Canticle of Zechariah (Benedictus) The first ones were written for Lent. Eventually the canticles were pushed out by the troparion except for the ninth ode, the Canticle of Mary. The funeral normally would have troparia (which holds the particular meaning for the funeral and liturgy), but the panichida kanon has been reduced to bare minimums. 3. HISTORY AND EVOLUTION The full version of the kanon uses all eight odes in the panichida and funeral service; but most churches do not do them. Carpatho-Rusyn parishes are more likely to do the full canon in either tone six or tone eight by doing the Parastas or Great Panichida. The typical Russian practice has limited the canon to odes 1, 3, 6 and 9 without any troparia. The Greek funeral practice favors the troparia and only selectively uses the irmoi. The use of the panichida is limited generally to Slavic traditions. There is some question as to which tone to use. The Trebnik or Book of Needs in the Russian tradition specifies several different kanons and tones depending on the service. SERVICE 3 TONE IRMOI TROPARIA Canon of Supplication sung at the parting of the Soul The Order at the Parting of the Soul from the Body when One has suffered for a Long Time 6 First Resurrection 6 First Resurrection To the Theotokos Themes of long-suffering and supplication to God and request of prayer of friends For the dead Office at the Departure of the Soul From the Body 8 Second Resurrection All-Night Vigil for the 1 First Resurrection Dead plus festal, church Departed and/or resurrectional (on plus festal, church Saturday night) kanon(s) and/or resurrectional (on Saturday night) kanon(s) The Order of Burial for an 8 First Canon of Lazarus Death of an Infant Infant Saturday (by Theophanes) The Office of Burial of a 6 First Resurrection For the dead (by Layman Theophanes) The Office of Burial of a Priest 6 Second Resurrection For the Dead (not the same as laymen) Burial in Pascha 1 Paschal Paschal Panikhida (All-Night Virgil for 6 No troparia sung, only the the Departed) refrains. or 8 First Resurrection Second Resurrection 3 Service names and kanon specifications from The Great Book of Needs. 3

4 The Office of the Parastas (Great Panikhida and All- Night Vigil) The Saturday Office for the Departed 8 or 6 4 Tone of Week Second Resurrection First Resurrection Tone of week The Order of Commemoration of Orthodox Soldiers 8 Second Resurrection The Panikhida for Infants 8 First Resurrection General Panikhida 6 First Resurrection For the dead For the dead (by Theophanes) Canon of Departed For dead soldiers Death of an Infant No troparia sung, only the refrains. Kanon irmoi and their troparia are supposed to have the same number of syllables so as to share a common melody. However, in translation this often lost. The Greek and some of the Old Slavonic canons sometimes maintain this. But the English rarely does. 4. STRUCTURE Hymns with short responses. 5. THEMATIC INTERPRETATION OF IRMOI OF ODES ONE, THREE, SIX, AND NINE. Ode one: Narrative of the Exodus event and quotes in first person plural imperative, the desire to sing a victorious song. Response one is a prayer request made to the Lord to grant rest to the dead. Responses two and three are the two halves of the Trinitarian doxology Ode three: A doxological praise of God. It is directed to God in the second person, but spoken in the first person. Ode six: Quasi-narrative explaining the situation of human life, that is one of tumult and temptation, of which the needed refuge is God, who is addressed in the second person, and the speaker in the first person cries out for help from God. Ode nine: A theological reflection on the unattainable otherness of God contrasted with the Word of God becoming incarnate, which leads to praising the Theotokos, the servant (in the second person) through whom this grace is given. Praise is given in the first person plural. 4 This is an option to the specified tone 8 kanon. 4

5 6. TEXT ANALYSIS Assignment One for Chapel Ode 1 When Ísrael 5 pàssed on fóot Òver the seé, as ìf it were drý land, and behéld their pursùer, Pháraoh, drówning in the seà; they crièd aloúd unto Gòd: Let us síng a song of vìctory! Refrain 1 Give rést, O Lòrd, to the soùl(s) of Thy sérvant(s) who has(have) fàllen asleep. Refrains 2 and 3. Glòry to the Fáther, and to the Són, and to the Hòly Spírit Nòw and éver and unto àges of àges. Amèn. Ode 3 Ode 6 Ode 9 There is nòne so hòly as Thoú, O Lòrd my God, Who hast exálted the pòwer of Thy faìthful, O bléssed One, and hast estàblished us upon the róck of Thy confèssion. Behólding the seà of life súrging with the stòrm of temptàtions, and taking réfuge in Thy càlm háven, I crý unto Theè: raise up my lífe from corrùption, O greatly mérciful Òne! It is nót pòssible for mèn to see Gòd, upon Whóm the ranks of àngels dare not gàze. But, through yoú, O all-pùre one, was the Word incàrnate reveáled unto men; whom, mágnifying togèther with the heàvenly hosts, we càll you bléssed. Assignment Two Text This optional composition uses Prostopinije irmosi Tone 6 and the whole ode with irmos and troparia taken Fr. Ephraim Lash s translation: As Ísrael màrched on foót in the deèp as on dry. land 5 Primary accents are marked with an acute (á) and secondary accents with a grave (à). 5

6 and watched Phárao the pursùer drówning, they cried out: To Gód lèt us síng a sòng of vìctory. At the praýers of your Màrtyrs, Lórd, give rést to the soùl of your sèrvant. In heávenly brìdal chàmbers the nòble Màrtyrs implóre you, O Christ: Grànt to your faìthful sérvant who has passed óver from eàrth the en joýment of etèrnal goòd things. His soúl will dwèll among goòd things. Àfter sétting all thìngs in òrder you fáshioned mè, a lìving creàture com poùnded míd-way be tween lòw li ness and greàtness; thérefore give rèst, O Sáviour, to the soùl of your sèrvant. Glory. Depùting me at the begínning as cìtizen and hùsband man of Pàradise, Whèn I transgréssed your commàndment you bánished me; thérefore give rèst, O Sáviour, to the soùl of your sèrvant. Now and ever. Original Dresses himself in flesh from your immaculate womb, O Pure One, through which he has abolished death s might, the One who of old fashioned Eve our foremother from a rib. Rearranged to make more sense The Óne who of òld fáshioned Ève our fòremother from a rìb. Drésses himsèlf in flèsh from your immàculate womb, O Púre Òne, through whìch he has abólished death s míght 7. OTHER VERSIONS I evaluated only Slavic melodies since the Byzantine is both hard to find and not entirely applicable to this assignment. The Serbian melody is fairly syllabic. Russian, Carpatho-Rusyn, and Ukrainian Old Slavonic melodies try to be fairly syllabic but sometimes resort to semistructured chant to force longer phrases into a melodic phrase. Phrases are not strictly duplicated in every irmos, that is, different irmoi can have different melodic arrangements, but there is usually some common melodic element in each ode if only in the terminating phrase. In the English language setting of the Obikhod tone 6 irmoi, the melody is minimized due to longer sections of rectotono chanting. A similar thing often occurs in the Carpatho-Rusyn, English 6

7 language setting of the irmoi and troparia. The outcome can unfortunately be a sound that is rushed and muddy when too much semi-structured chant is used. It can make it sound like typewriter chant, rather than the delivery of sacred or spiritual text. 7

8 ZNAMENNY CHANT 6 Fairly melodic with a combination of syllabic, neumatic and melismatic sections. Range is very moderate, not exceeding a fouth of the scale. Slight rectotono section. SERBIAN CHANT 7 This version, a choral variation on the chant, is perhaps the most successful at avoiding long sections of rectotono chanting. Range also limited to a fifth of the scale. It is simple, but melodic. 6 ²ðìîëîã é Íîòíàã8 ÏÝí ÿ (Ìîñêâà: Ñvíîäàëüíîé Òvïîãðàô è, 1890), p. ðs. 7 Milutin Drobac, Parastos: Prayer Service for the Departed, (Third Lake: The Serbian Orthodox Choral Association, 1993), p. 27. N.B. I removed the harmonization to evaluate melody alone. The original is in four-part. 8

9 OBIKHOD/COMMON CHANT 8 It is a fairly simple setting with basic harmonizations and many places where there is rectotono. The melody is not easily distinguished being not unlike other semi-structed chants such as samoglasni and troparia tones. 8 Taken from St. Vlamidir Seminary Chapel s Panikhida books, an unpublished work. 9

10 GALICIAN CHANT (OLD CHURCH SLAVONIC) 9 This setting is quite similar to the znamenny chant example with its limited range, mixture of syllabic, neumatic, and occasional melisma. It, even more than the znamenny, has a couple of marked examples of recotono. 9 ²ðìîëîã³îíú: Ñîäåðæàùú âú ÑåâÝ Ðàçëè èëÿ ÏÝè ÿ Öåðê8âèëÿ (ËüâîâÝ: Èæäèâåí åìú è òvïîìú Ñòàâðîïèë³éñêàã8 ²íñò òóòà, 1904), p. p6a 10

11 GALICIAN CHANT (MODERN UKRAINIAN) 10 This is based on the previous Old Slavonic setting, but has been smoothed out a bit, that is, neumatic and melismatic sections tend to be replaced with rectotone. It is a bit less interesting that the original. Notice the major second accenting that was seen in the previous example on the word ÓÕÈÕ but removed in the modern Ukrainian word ÓÕÛ. Accenting seems to be less important as time goes by. 10 Joseph Roll, Music of the Ukrainian Catholic Church for Congregational Singing, (Stamford: St. Basil s Seminary, 1980), p

12 CARPATHO-RUSYN PROSTOPINIJE (OLD CHURCH SLAVONIC) 11 Shown here are irmoi one and three. Like the Galician and Znamenny, they have the same combination of styles (syllabic, neumatic, and melismatic) and the extended section of rectotono. The range is a little larger, and the melodic phrases repeat more. The first ode consists of two repeating phrases and a special termination. The other odes often use variations on these three phrases and then add a few of their own as needed. The motifs in this setting could have greater effect with the removal of rectotono, especially if sections from all the odes are used. CARPATHO-RUSYN (ENGLISH) 12 This setting is based clearly on the Prostopinije with some mild simplifying here and there. The effect, unfortunately, is less expression and melodic contrast although less so than in the Galician Ukrainian setting. Again it does not attempt to remove the rectotono sections, but tends to use them even more. This setting is interesting because it uses the irmos melody for each of the troparia. 11 Öåðêîâíîå ÏðîñòîïÝí³å (Ìóà åâî: Ñîáñòâåííîöòü Èñäàëòåëåé, 1906), p The Office of Christian Burial: According to the Byzantine Rite, (Pittsburgh: Byzantine Seminary Press, 1983), pp

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14 8. MUSICAL STYLE OF SETTINGS Setting one is harmonized chant based on motifs borrowed from Carpatho-Rusyn tone 6. It, however, does not fully imitate it. The motifs were a starting point to find a scale to work in. I took the four motifs that I found and did inversions and retrogrades upon them: I then selected a few and began from there. It is written in the key of Gm (although Dm comes into play in the refrains and terminating phrase of the irmos). I attempt to keep it natural minor, that is, not harmonically adjusted. I keep the irmoi somewhat similar in each case, but not exact replications of the initial melody. I borrowed this idea from the Carpatho-Rusyn, Galician, and Znamenny irmologia. This is most obvious in ode nine. In each ode, the final termination is the same. It was done to be a lead-in to the refrains, which also terminate the same way. I have avoided rectotono wherever possible. I have attempted to never have more than two consecutive notes on the same pitch. I use melisma for accentuation and attempt to keep everything stepwise with a balance of syllabic and neumatic styles. I have limited the range for basic choirs. The soprano does not exceed C. This slightly limits the melody, but the harmony gives a bit more wealth where the melody is not as free to roam. In the hopes of catching the ethos of the Seminary Chapel, I have harmonized principally using parallel sixths between soprano and tenor. Alto and Bass are filled to complete the chords. I use minimal dissonance. The most usual non-harmonic (functionally) chord used is a Gm minor chord with the seventh added (C); it is usually used on non-accented syllables. It is perhaps a bit richer than the Seminary Chapel uses but hopefully not unrecognizable. It also maintains the general practice of the priest singing the first Give rest and the Glory in the same melody, but it is harmonized for three men. The second setting is an attempt to replicate the Carpatho-Rusyn tone six irmos melody without using rectotono. This was done by using the three phrases of ode one with borrowing from ode three where needed (see above). I have left the irmos unharmonized so as to be sung by one or more cantors alone. The refrains are harmonized in three parts to allow several voices to sing. The hope would be congregational participation. Another quality of this setting is that it uses the whole ode as translated by Fr. Ephraim Lash. In this setting one would hopefully get the fullest meaning from the ode. 14